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‎WTT Proverbs 5:22 עַֽווֹנוֹתָ֗יו יִלְכְּדֻנ֥וֹ אֶת־הָרָשָׁ֑ע וּבְחַבְלֵ֥י
חַ֜טָּאת֗וֹ יִתָּמֵֽךְ׃ Proverbs 5:22 His own iniquities will capture the wicked, And he will be held with the
cords of his sin. This verse describes the consequences of those who abandon Yahweh's plan for fulfilling sexual pleasure within monogamous, heterosexual marriage. The normal use of ‘capture’ is typically in the context
of war (e.g., Num. 21:32; 32:29; Deut. 2:34). Sin wars against the sinner (cf.
1 Pet. 2:11), eventually taking him captive and enslaving him.The imagery of being held in the cords of his
sin shows the bondage that sin creates.Hallelujah for the freedom that following Yahweh provides! Isn’t it profoundly ironic that the language of the
sexual revolution was “free love” and sex uninhibited by antiquated taboos? The
reality is that extra-marital sex leads to bondage, whereas intra-marital sex
offers the ultimate sexual freedom--freedom from guilt, from fear of discovery,
rejection, diseas…

‎WTT Proverbs 4:24 הָסֵ֣ר מִ֭מְּךָ עִקְּשׁ֣וּת פֶּ֑ה וּלְז֥וּת שְׂ֜פָתַ֗יִם
הַרְחֵ֥ק מִמֶּֽךָּ׃ APB Proverbs
4:24 Put away from you a crooked
mouth And put devious lips far from you. crooked. This word
occurs only here and in Prov.
6:12. Its cognates (מַעֲקָשׁעקשׁ) consistently describe what is not
straight (Mic. 3:9). It is the opposite of blameless (Job 9:20tam; Prov. 11:20tamim). Those whose paths
are crooked do not know the way of peace and there is not justice in their
paths (Isa. 59:8). To put away a crooked heart is to have nothing to do with
evil (Psa. 101:4). It
is the worthless (beliya‘al) and wicked (’aven) man who walks
with a crooked mouth. Lady Wisdom declares that all her words are righteous (tsedeq);
none of them are crooked or perverse. To put away a crooked mouth is to walk in
integrity (Prov. 19:1;
28:6; 28:18). How do you put away a crooked mouth? By refusing crooked
thoughts. By leaving the company of those who are crooked. By choosing
blameless companions. By choosi…

‎
Proverbs 19:22 תַּאֲוַ֣ת אָדָ֣ם חַסְדּ֑וֹ
וְטֽוֹב־רָ֜שׁ מֵאִ֥ישׁ כָּזָֽב׃ KJV Proverbs 19:22 The desire of a man is his kindness: and a poor man is better than a liar. NASB Proverbs
19:22 What is desirable in a man is
his kindness, And it is better to be a poor man than a liar. Translation
All other OT instances of תַּאֲוַ֣תta'avat (desire) followed by a
personal noun are subjective genitives (Psa. 10:3 - his soul's desire; 10:17 -
the humble’s desire; Psa. 21:3 - his heart’s desire; Psa. 112:10 - the wicked’s
desire; Pro. 11:23 - the righteous’s desire; cf. Prov. 21:25; Isa. 26:8). That
would suggest taking ta’avat ’adam here as ‘a man’s desire.” The word
desire can be negative or positive. It depends on the context, usually the following genitive, to
determine which it is. That it can be negative (greed) without a genitive is shown by Num. 11:4 and Num.
11:34, where Israel is greedy for meat. חַסְדּ֑וֹhasdo - Waltke, 2:115, notes, “Ḥesed is a homonym meaning both
“unfailing ki…

By way of helping my brothers, whether Wesleyan-Arminian or non-Wesleyan-Arminian, see how
the doctrine of sanctification can be articulated in scripturally derived
categories, differ markedly from Wesley at various points, and yet still be
Wesleyan-Arminian, I offer the following brief list of ways in which such a
biblical theology would be distinct from standard published Wesleyan and
Nazarene systematic articulations and definitions of sanctification.[1]
A biblical theology of sanctification through a
Wesleyan-Arminian lens would affirm the following: 1.Post-conversion consecration and God’s entire
sanctification of believers is grounded in and flows from union with Christ
(Rom. 6, 12). 2.Regarding Sin 2.1.Sin is any violation of God’s word (Rom. 5:13; 1 John 3:4; Jam. 4:17), incurs guilt, and requires atonement (Lev. 4-6; 1 John 2:1-2). Personal
culpability for sin is based on knowledge, intent, and capacity (Deut. 19:4-6; Num.
9:6-8; Num. 35:23; 1 John 1:7).
2.2. Believers are call…

As this series of reviews on Michael Allen's Sanctification heads to a conclusion, a couple windows into areas where Wesleyan theology[1] overlaps with Allen’s Reformed presentation and where it differs from his presentation may be appropriate.

1.Areas a Wesleyan-Arminian Biblical Theology of Sanctification
overlaps with Allen’s Presentation in affirming 1.1.union with Christ as the ground of all salvific
benefits, including sanctification. 1.2.positional sanctification through union with Christ. 1.3.progressive sanctification—one’s character becoming
increasingly like Christ and the potential for increasing relational intimacy
to God 1.4.the ongoing sanctification of those who have been made
perfect positionally (τετελείωκεν Heb. 10:14). 1.5.the NT describes believers as holy ones who testify on
the basis of a good conscience (2 Cor. 1:12; Acts 24:16; 1 Tim. 1:19) rather
than describing them with terms that focus on what remains to be transformed
(e.g., “sinners”; “sinners saved by gr…

‎ Proverbs 14:17 קְֽצַר־אַ֭פַּיִם יַעֲשֶׂ֣ה
אִוֶּ֑לֶת וְאִ֥ישׁ מְ֜זִמּ֗וֹת יִשָּׂנֵֽא׃ APB Proverbs 14:17 A quick-tempered man
acts foolishly, And a man of evil schemes is hated. Exegesis The word translated
‘evil schemes’ (mezimmah) can be positive (prudence, 1:4; 8:12;
discretion, 2:11; 3:21; 5:2) or negative (12:2; 14:17; 24:8). It is the context
that determines its reference. The phrase ‘ish mezimmot ‘man of schemes’
occurs twice in Proverbs (12:2; 14:17). In Proverbs 12:2, Yahweh delights in a
good man but He condemns a ‘ish mezimmot. This requires us to understand
the ‘ish mezimmot as someone who is not a good man and is worthy of
Yahweh’s condemnation. Given that background, ‘ish mezimmot in 14:17 is
not merely hated by people, but also by Yahweh. In Prov. 24:8, the ‘master of mezimmot’
is one who “plans to do evil.” So then, in every instance in which mezimmah
is in a construct-absolute relationship with a term referring to a person, it
means ‘evil schemes.’ Theological Reflection …

‎ Proverbs 14:16 חָכָ֣ם יָ֭רֵא וְסָ֣ר מֵרָ֑ע
וּ֜כְסִ֗יל מִתְעַבֵּ֥ר וּבוֹטֵֽחַ׃ Proverbs 14:16 A wise man is cautious
and turns away from evil, But a fool is arrogant and careless. (NASB) Translation Notes The NASB seems to have unnecessarily downshifted the sense of yare’ to ‘be cautious. ’ Elsewhere, when used
with turning aside from evil, the NASB consistently renders it ‘fears,’ since it usually has God/Yahweh as the object (Job 1:1, 8; 2:3; 28:28; Prov. 3:7; 14:16; 16:6). Further,
this is the only place the NASB translates מִתְעַבֵּ֥ר
as ‘arrogant,’ following BDB which offers only this passage for that sense. All
other clear instances mean “be enraged, full of wrath” (Deut. 3:26; Psa. 78:21,
59, 62; 89:39; Prov. 20:2). Prov. 26:17 could mean this, but there are textual
issues there. It seems more reasonable, therefore, to translate it here as ‘full of wrath.’ Keil & Delitzsch reason similarly: “Most interpreters translate 16b: the fool is over-confident
(Zöckler), or the fool rus…